We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”
Twasoje ingingo yabanjirije iyi dusoje tubajije tuti: “Izi ngingo zimaze gushyirwaho, umuntu ashobora kubaza ati ni mu buhe buryo ku wa 9/11 igitabo cya Yoweli cyabaye ubutumwa Petero yagaragaje kuri Pentekote?”
Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”
Petero yagaragazaga ko Yoweli yarimo asohozwa ku munsi wa Pentekote, ari wo mwanya mu gihe uranga iherezo ry’igihe cya Pentekote. Mu gihe cya Pentekote habayeho ukwigaragaza k’Umwuka Wera ku ntangiriro, hanyuma ku iherezo habaho ukwigaragaza kurushijeho gukomeye k’Umwuka Wera. Kubw’ukwizera dusobanukiwe yuko haba Bibiliya ndetse n’Umwuka w’Ubuhanuzi bikoresha Yoweli ku gihe cy’imvura y’itumba ya nyuma, dushobora kumenya ko igitabo cya Yoweli cyabaye ukuri kw’iki gihe ku wa 9/11; kandi ko buri ngingo yose y’icyo gitabo izavuga mu buryo butaziguye iby’amateka y’ubuhanuzi atangira ku wa 9/11 akomeza kugeza ku byorezo birindwi bya nyuma kandi bikabishyiramo, ibyo Yoweli yita “umunsi w’Uwiteka.”
As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.
Nk’uko byaranzwe n’1888, ku itariki ya 9/11 itangazwa ry’ubutumwa bw’i Lawodikiya ryabaye ukuri kwo kugerageza kwo muri icyo gihe. Yesaya agaragaza ubwo butumwa nyine mu gice cya mirongo itanu n’umunani, aho ijwi ry’impanda ryereka ubwoko bw’Imana ibicumuro byabwo. “Umunsi” Yesaya atangiriraho kurangurura ijwi rye nk’impanda ni wo munsi nyine aririmbaho indirimbo y’umuzabibu.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.
Muri uwo munsi muzamuririmbire muti: Urusengero rw’imizabibu rw’inzoga itukura. Jyewe Uwiteka ndarurinda; nzajya ndwuhira buri kanya; kugira ngo hatagira urugirira nabi, nzarurinda ku manywa na nijoro. Umujinya nturi muri jye: ni nde wangushyira imbere amahwa n’ibitovu mu ntambara? Nayacamo, nkayatwikiriza hamwe. Cyangwa se nafate ku mbaraga zanjye, kugira ngo agirane amahoro nanjye; kandi azagirane amahoro nanjye. Azatuma abakomoka kuri Yakobo bashinga imizi: Isirayeli izaraba, ishibuke, kandi yuzuze isi yose imbuto. Yesaya 27:2–6.
Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.
“Isirayeli” ya mwuka ya none izashoroka kandi isarange, kandi yuzuze isi yose imbuto mu gihe c’imvura y’inyuma, kuko imvura y’imbere ituma igiterwa gishoroka kandi kikaranga, na ho imvura y’inyuma ikama imbuto. Igihe inyubakwa za New York zagwa ku wa 9/11, wa mumalayika w’ubushobozi wo mu Ivyahishuriwe Yohana 18 yaramanutse, maze imvura y’inyuma itangura gutonyanga. Muri ico gihe, abarinzi b’Imana bategerezwa kuvuga inzamba ku rusengero rw’i Lawodikiya. Ubutumwa bwa Yesaya bwerekana ivyaha vy’ubwoko bw’Imana ni na bwo ruririmbo rw’uruzabibu rw’umuvinyu utukura. Igice ca mbere ca Yoweli ni bwo butumwa nyene.
The word of the Lord that came to Joel the son of Pethuel.
Ijambo ry’Uwiteka ryaje kuri Yoweli mwene Petuweli.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Nimwumve ibi, mwa basaza abakuru, kandi mutegere ugutwi, imwe mwese abatuye igihugu. Mbese ibi byigeze kubaho mu minsi yanyu, cyangwa no mu minsi ya ba sekuruza banyu? Mubibwire abana banyu, kandi abana banyu babibwire abana babo, maze abana babo babibwire ikindi gisekuru.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Icyo inzige z’inkorogoto zasize ni cyo inzige zari zariye; kandi icyo inzige zasize ni cyo inzige z’udusimba zari zariye; kandi icyo inzige z’udusimba zasize ni cyo inyenzi zari zariye.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Nimukanguke, mwa basinzi mwe, murire; kandi muboroge, mwa banywi ba divayi mwese mwe, kubera divayi nshya; kuko yakuwwe ku munwa wanyu.
For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.
Kuko igihugu cyazamutse kiza ku gihugu cyanjye, gifite imbaraga kandi kitabarika; amenyo yacyo ni amenyo y’intare, kandi gifite ibijigo by’intare ikuze. Cyahinduye uruzabibu rwanjye umusaka, kandi cyakomerekeje igiti cyanjye cy’umutini; cyagisigiye aho gusa cyacyambuye byose, kiragita; amashami yacyo yahindutse umweru. Nirire nk’isugi yikenyeye ibigunira iririra umugabo wo mu buto bwayo. Ituro ry’ibiribwa n’ituro ry’ibinyobwa byavanywe mu nzu y’Uwiteka; abatambyi, ari bo bakozi b’Uwiteka, baraboroga. Imirima yarasenyutse, igihugu kiraboroga; kuko imyaka yarangiritse: vino nshya yakamye, amavuta aracogora.
Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.
Nimukorwe n’isoni, mwa bahinzi; nimurire cyane, mwa barinzi b’imizabibu; muririra ingano n’amasaka yitwa sayiri, kuko umusaruro w’imirima urimbutse. Umuzabibu wumye, n’umutini uraganda; n’umukomamanga, n’umukindo, n’igiti cya pome, ndetse n’ibiti byose byo mu murima, byarumye; kuko ibyishimo byumye bivuye mu bana b’abantu.
Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.
Nimukenyere, muboroge, mwa batambyi; nimwaboroge cyane, mwa bakozi b’igicaniro; nimuze, murare ijoro ryose mwambaye ibigunira, mwa bakozi b’Imana yanjye; kuko ituro ry’ibiribwa n’ituro ry’ibinyobwa byimanyijwe mu nzu y’Imana yanyu. Mutagatifuze igisibo, mutumire iteraniro rikomeye, mukoranye abakuru n’abaturage bose bo mu gihugu mu nzu y’Uwiteka Imana yanyu, maze mutakambire Uwiteka muti: Mbega uwo munsi! kuko umunsi w’Uwiteka uri hafi, kandi uzaza umeze nk’irimbuka riturutse kuri Ishoborabyose. Mbese ibyokurya ntibyaciweho imbere y’amaso yacu? koko, umunezero n’ibyishimo ntibyakuwe mu nzu y’Imana yacu? Imbuto zaraboze munsi y’ibisambu byazo, ibigega byaraye ari amatongo, ibigega by’imyaka byarasenyutse; kuko imyaka yumye. Mbega ukuntu amatungo aniha! Imikumbi y’inka iri mu rujijo, kuko idafite urwuri; koko, n’imikumbi y’intama yagizwe amatongo.
O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.
Nyagasani, ni wowe nzambaza; kuko umuriro watse ukarya urwuri rwo mu butayu, n’urumuri rwawo rutwika ibiti byose byo mu gasozi. N’inyamaswa zo mu gasozi na zo ziragutakira; kuko imigezi y’amazi yakamye, kandi umuriro watse ukarya urwuri rwo mu butayu. Yoweli 1:1–20.
The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.
Igice cya mbere cya Yoweli kivuga ku irimbuka ry’uruzabibu rw’Imana. Yesaya ashyiraho “uwo munsi” nk’umunsi imvura y’itumba iheruka itangiriraho, kuko ibimera kuri uwo munsi bitangira kurabya no kumera udushishi. Kuba Yesaya atumenyesha ko ubwoko bw’Imana “buzashinga imizi,” “bukarabya kandi bukamera udushishi” kandi bukuzuza isi “imbuto,” ni ukugaragaza amateka agenda atera imbere mu ntambwe eshatu. Igihingwa gishinga “imizi” mu butaka. Ni yo mpamvu “gushinga imizi” bisobanura guhagarara ku butaka, ari bwo butaka bwo hasi cyangwa urufatiro. Abava muri “Yakobo” “bashinga imizi,” hanyuma bakitwa “Isirayeli.” Abava mu mibereho y’i Lawodikiya bahita bitwa Abafiladelifiya, nubwo kugumana iyo mibereho bisaba kunesha mu nzira y’ikigeragezo irangirira ku mategeko yo ku Cyumweru.
The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.
Isano ry’ubuhanuzi riri hagati ya Yakobo, (umunyaga) na Isirayeli, (utsinda) rigaragaza ko kuri 9/11 ab “bashinga imizi” basubiye ku nzego z’ishingiro, aho ngaho bahita binjira mu isano ry’isezerano. Mu buryo bw’ubuhanuzi, guhindurirwa izina ni ikimenyetso cy’isezerano, nk’uko bigaragazwa na Aburamu ahinduka Aburahamu, Sarayi ahinduka Sara, Yakobo ahinduka Isirayeli, n’abandi. Muri uwo murongo, abasubiye ku kuri kwa kera kw’ishingiro kuri 9/11 binjiye mu isano ry’isezerano, mu gihe imvura yatangiraga kuzana indabo n’imishibu. Ku itegeko ryo ku cyumweru isi yose izuzuzwa “imbuto,” kuko icyo gihe imvura izaba isutswe nta rugero.
Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.
Yesaya agomba guhuza na Yesaya, kandi by’ukuri n’abandi bahanuzi bose, ariko Yesaya agomba kurangurura ijwi rye nk’impanda kandi akerekana Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya ibyaha byabo mu rwego rw’indirimbo y’uruzabibu. Iyo ndirimbo yaririmbwe na Yesu mu mugani w’uruzabibu. Uruzabibu rwamuteye kurira ubwo, bwa nyuma mbere y’umusaraba, yarebaga Yerusalemu; azi ko Isirayeli ya kera yari igeze ku iherezo ry’igihe cyayo cyo kugeragezwa kandi ko yari irimo kurengerwa nk’ubwoko bw’isezerano ry’Imana. Muri icyo gihe kimwe Kristo yari arimo kugirana isezerano n’ubwoko bwari kuzera imbuto ziboneye zituruka mu ruzabibu rw’Imana. Yaba ari inkuru y’uruzabibu ya Yosuwa mu ntangiriro cyangwa iya Yesu ku iherezo, abahindutse ubwoko bw’isezerano rishya bashushanyaga ba bantu ibihumbi ijana na mirongo ine na bine.
Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.
Kristo yavuze ku buhanuzi bwa Yesaya bwerekeye uruzabibu, nk’uko na mushiki wacu White abivuga.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.
“Umugani w’uruzabibu ntureba ishyanga ry’Abayahudi ryonyine. Utwigisha natwe. Itorero muri iki gihe Imana yarihaye amahirwe menshi n’imigisha myinshi, kandi itegereje ko haboneka imbuto zibihwanye na byo.” Christ Object Lessons, 296.
It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.
Ni ibyigisho gusoma igice kigera kuri ayo magambo ya nyuma ava mu Mwuka w’Ubuhanuzi.
“Chapter 23—The Lord’s Vineyard
“Umutwe wa 23—Izerero ry’Umwami”
“The Jewish Nation
“Ishyanga ry’Abayahudi”
“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.
“Umugani w’abahungu babiri wakurikiwe n’umugani w’uruzabibu. Muri umwe, Kristo yari yashyize imbere y’abigisha b’Abayahudi akamaro ko kumvira. Mu wundi, yaberekeje ku migisha myinshi Isirayeli yari yarahawe, kandi muri iyo migisha agaragaza ibyo Imana yabasabaga mu byo kuyumvira. Yabashyize imbere ubwiza bw’umugambi w’Imana, uwo bari gushobora gusohoza binyuze mu kumvira. Akura umwenda wari utwikiriye ibizaza, yeretse uburyo, kubwo kunanirwa gusohoza umugambi wayo, ishyanga ryose ryari riri gutakaza umugisha wayo, kandi rikizana kurimbuka.”
“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’
“Kristo yaravuze ati: ‘Hari umuntu umwe wari nyir’urugo, atera uruzabibu, arugotesha impande zose, acukura mo urwengero rw’inzabibu, yubaka n’umunara, aruragiza abahinzi, hanyuma ajya mu gihugu cya kure.’”
“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.
Umuhanuzi Yesaya atanga ibisobanuro by’uru ruzabibu ati: “Noneho ndaririmbira uwo nkunda cyane indirimbo y’umukunzi wanjye yerekeye uruzabibu rwe. Uwo nkunda cyane yari afite uruzabibu ku musozi urumbuka cyane; araruzitira, akuramo amabuye yarwo, arutera imizabibu y’indobanure, yubaka umunara hagati yarwo, kandi acukuramo n’urwengero rw’inzabibu; maze yiringira ko ruzera inzabibu.” Yesaya 5:1, 2.
“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.
Umuhinzi atoranya igice cy’ubutaka kivuye mu butayu; akagikikiza uruzitiro, akagitunganya, akagihinga, maze akagiteramo imizabibu y’indobanure, yiringiye umusaruro mwinshi. Iki gice cy’ubutaka, kubera ko kiruta ubutaka butarigeze buhingwa, yitega ko kizamutera icyubahiro kigaragaza ibisubizo by’ubwitonzi bwe n’umuhati we yagishyizemo mu kugihinga. Ni ko Imana yari yaratoranyije ubwoko mu isi ngo bumenyerezwe kandi bwigishwe na Kristo. Umuhanuzi aravuga ati: “Umuzabibu w’Uwiteka Nyiringabo ni inzu ya Isirayeli, kandi abagabo b’u Buyuda ni igiti cye kimushimisha.” Yesaya 5:7. Kuri ubu bwoko Imana yari yarahaye amahirwe akomeye, ibuha imigisha myinshi ikomotse ku kugira neza kwayo kwinshi. Yari yiteze ko buyubaha bwere imbuto. Bwagombaga kugaragaza amahame y’ubwami bwayo. Mu isi yaguye kandi yuzuye ubugome, bwagombaga guhagararira imico y’Imana.
“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.
“Nka mizabibu y’Umwami, bari bakwiriye kwera imbuto zitandukanye rwose n’iz’amahanga y’abapagani. Abo bantu b’abasenga ibigirwamana bari bariyeguriye gukora ibibi. Ubugome n’ubugizi bwa nabi, umururumba, akarengane, n’ingeso zononekaye cyane kurusha izindi, byakorerwaga nta kwifata na guke. Ubugome, ugutakara k’imico myiza, n’umubabaro ni byo byari imbuto z’igiti cyononekaye. Mu buryo bugaragara butandukanye n’ibyo, ni ko byagombaga kumera imbuto z’umuzabibu watewe n’Imana.”
“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.
“Byari amahirwe yihariye y’ubwoko bw’Abayuda ko bugaragaza imico y’Imana nk’uko yari yarahishuriwe Mose. Mu gusubiza isengesho rya Mose rivuga riti: ‘Nyereka ubwiza bwawe,’ Uwiteka yasezeranye ati: ‘Nzanyuza ineza yanjye yose imbere yawe.’ Kuva 33:18, 19. ‘Uwiteka aramunyuraho imbere, aratangaza ati: Uwiteka, Uwiteka Imana, ni umunyambabazi n’umunyabuntu, itinda kurakara, kandi igira ineza nyinshi n’ukuri, ikomeza kugira imbabazi ku bihumbi byinshi, ikababarira gukiranirwa n’igicumuro n’icyaha.’ Kuva 34:6, 7. Icyo ni cyo cyari imbuto Imana yashakaga ku bwoko bwayo. Mu butungane bw’imico yabo, mu kwezwa kw’imibereho yabo, mu mbabazi zabo no mu bugwaneza bwuje urukundo no mu mpuhwe zabo, bagombaga kugaragaza ko ‘amategeko y’Uwiteka atunganye rwose, agarura ubugingo.’ Zaburi 19:7.”
“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.
“Binyuze mu ishyanga ry’Abayahudi ni ko Imana yari ifite umugambi wo kugeza imigisha myinshi ku bantu bo mu mahanga yose. Binyuze muri Isirayeli, inzira yagombaga gutegurwa kugira ngo umucyo wayo ukwirakwizwe mu isi yose. Amahanga yo mu isi, kubwo gukurikiza imigenzo yononekaye, yari yaratakaje kumenya Imana. Nyamara mu mbabazi zayo, Imana ntiyabayirimbuye ngo iveho rwose. Yari ifite umugambi wo kubaha uburyo bwo kuyimenya binyuze mu itorero ryayo. Yashatse ko amahame yahishuriwe mu bwoko bwayo aba uburyo bwo kugarura mu muntu ishusho mbonera y’Imana mu by’umuco.”
“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.
“Byari kugira ngo uyu mugambi urangizwe ni cyo cyatumye Imana ihamagara Aburahamu ngo ave muri bene wabo b’abasenga ibigirwamana, ikamutegeka gutura mu gihugu cy’i Kanani. Yaravuze iti: ‘Nzaguhindura ishyanga rikomeye, kandi nzaguha umugisha, kandi nzakomeza izina ryawe; kandi uzaba umugisha.’ Itangiriro 12:2.
“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.
“Abakomoka kuri Aburahamu, Yakobo n’urubyaro rwe, bajyanywe muri Egiputa kugira ngo hagati muri iryo shyanga rikomeye kandi ribi bahahishurire amahame y’ubwami bw’Imana. Ubudahemuka bwa Yosefu n’umurimo we utangaje wo kurokora ubuzima bw’abanyegiputa bose byari ishusho y’ubuzima bwa Kristo. Mose n’abandi benshi bari abagabo b’Imana b’ubuhamya.”
“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.
“Mu gukura Isirayeli mu Egiputa, Uwiteka yongeye kugaragaza imbaraga Ze n’imbabazi Ze. Imirimo Ye itangaje mu kubakiza uburetwa n’uko yabagendeyeho mu rugendo rwabo banyuze mu butayu, ntiyari iyo kubagirira akamaro bo bonyine. Ibyo byagombaga kuba icyigisho gifatika ku mahanga yabakikije. Uwiteka yihishuye nk’Imana iruta ubutware bwose bw’abantu n’ubuhangange bwabo bwose. Ibimenyetso n’ibitangaza yakoreye ubwoko Bwe byerekanye ubushobozi Bwe hejuru ya kamere no hejuru y’abakomeye kurusha abandi mu basengaga kamere. Imana yaciye mu gihugu cy’Egiputa cyari cyuzuye ubwibone nk’uko izacya mu isi mu minsi y’imperuka. Mu muriro no mu muyaga ukaze, mu mutingito no mu rupfu, NI JYE NDIHO ukomeye yacunguye ubwoko Bwe. Yabakuye mu gihugu cy’uburetwa. Yabayoboye mu “butayu bunini buteye ubwoba, burimo inzoka zifite ubumara, na sikorupiyo, n’amapfa.” Gutegeka kwa Kabiri 8:15. Yabavomereye amazi ayakuye mu “rutare rw’isasabuyé,” kandi abagaburira “ingano zo mu ijuru.” Zaburi 78:24. “Kuko,” ni ko Mose yavuze, “umugabane w’Uwiteka ni ubwoko Bwe; Yakobo ni wo mugabane w’umurage We. Yamusanze mu gihugu cy’ubutayu, no mu kidaturwa kirimo imiborogo y’ubutayu; yaramuzengurutse, aramwigisha, amurinda nk’imboni y’ijisho Rye. Nk’uko kagoma ikangura icyari cyayo, ikaguruka hejuru y’ibyana byayo, ikarambura amababa yayo, ikabifata, ikabiheka ku mababa yayo: ni ko Uwiteka wenyine yamuyoboye, kandi nta yindi mana yari kumwe na we.” Gutegeka kwa Kabiri 32:9–12. Uko ni ko yabazanye kuri We, kugira ngo bature nk’abari munsi y’igicucu cy’Isumbabyose.
“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.
“Kristo ni we wari uyobora abana ba Isirayeli mu kuzenguruka kwabo mu butayu. Yari yitwikiriwe n’inkingi y’igicu ku manywa n’inkingi y’umuriro nijoro, akabayobora kandi akabarangira inzira. Yabarinze amahano yo mu butayu, abageza mu gihugu cy’isezerano, kandi imbere y’amahanga yose ataramenye Imana ashyiraho Isirayeli nk’umutungo we yitoranyirije, uruzabibu rw’Umwami.”
“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.
“Aba bantu ni bo bari baragijwe amagambo y’Imana. Bari bakikijwe n’amategeko y’itegeko ryayo, ni yo mahame y’ukuri, yo gukiranuka, n’iyera bihoraho. Kumvira ayo mahame kwagombaga kuba uburinzi bwabo, kuko byari kubakiza kwirimbura ubwabo binyuze mu ngeso z’icyaha. Kandi nk’umunara uri mu ruzabibu, Imana yashyize urusengero rwayo rwera hagati mu gihugu.
“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.
“Kristo ni we wari Umwigisha wabo. Nk’uko yari kumwe na bo mu butayu, ni ko yari agikomeza kuba Umwigisha n’Umuyobozi wabo. Mu ihema ry’ibonaniro no mu rusengero, ubwiza bwe bwabaga muri shekina yera hejuru y’intebe y’imbabazi. Ku bwabo yahoraga agaragaza ubutunzi bw’urukundo rwe no kwihangana kwe.”
“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.
“Imana yifuzaga guhindura ubwoko bwayo bwa Isirayeli ishimwe n’ikuzo. Bahawe amahirwe yose yo mu by’umwuka. Imana nta kintu na kimwe cyabagiriye akamaro mu kuremwa kw’imico yari kubagira abahagarariye bayo yabimanye.
“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.
Kumvira amategeko y’Imana kwabo byari gutuma baba igitangaza cy’umugisha n’iterambere imbere y’amahanga y’isi. Uwashoboraga kubaha ubwenge n’ubuhanga mu mirimo yose y’ubugeni buhanitse yari gukomeza kuba umwigisha wabo, kandi yari kubashyira mu cyubahiro no kubazamura binyuze mu kumvira amategeko Ye. Iyo baza kuba abumvira, bari kurindwa indwara zateraga andi mahanga, kandi bagahabwa umugisha wo kugira imbaraga z’ubwenge. Ubwiza bw’Imana, icyubahiro Cyayo n’imbaraga Zayo, byagombaga kugaragazwa mu migisha n’iterambere byabo byose. Bagombaga kuba ubwami bw’abatambyi n’abatware. Imana yabahaye uburyo bwose bwo kuzaba ishyanga rikomeye kurusha andi yose ku isi.
“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.
“Mu buryo busobanutse rwose Kristo yakoresheje Mose abashyira imbere umugambi w’Imana, kandi yabagaragarije neza ibisabwa kugira ngo bagubwe neza. Yaravuze ati: ‘Uri ubwoko bwera bw’Uwiteka Imana yawe; Uwiteka Imana yawe yagutoranirije kuba ubwoko bw’umwihariko bwe, bukarusha andi moko yose ari ku isi…. Nuko menya yuko Uwiteka Imana yawe ari yo Mana, Imana y’inyamurava, ikomereza isezerano n’imbabazi abayikunda bakitondera amategeko yayo, kugeza ku bisekuru igihumbi…. Nuko ujye witondera amategeko n’amateka n’amategeko acibwa, ngutegeka uyu munsi, uyakore. Bizaba rero, nimwumvira ayo mategeko acibwa, mukayitondera mukayakora, Uwiteka Imana yawe azagukomerezaho isezerano n’imbabazi yarahiye ba sogokuruza bawe; kandi azagukunda, aguhe umugisha, akwize; kandi azaha umugisha urubyaro rwawe, n’umusaruro w’ubutaka bwawe, n’imyaka yawe, na divayi yawe, n’amavuta yawe, n’inyana z’inka zawe, n’imikumbi y’intama zawe, mu gihugu yarahiye ba sogokuruza bawe ko azaguha. Uzarusha amahanga yose guhabwa umugisha…. Kandi Uwiteka azagukuraho indwara zose, kandi nta ndwara mbi zo muri Egiputa uzi azagutezaho.’ Gutegeka kwa Kabiri 7:6, 9, 11–15.”
“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.
“Iyo baza gukomeza amategeko Ye, Imana yasezeranye ko izabaha ingano ziruta izindi uburumbuke, kandi ikabakuriramo ubuki mu rutare. Yari kubahaza kurama, kandi ikabereka agakiza kayo.
“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.
“Kubera kutumvira Imana, Adamu na Eva bari baratakaje Edeni, kandi kubera icyaha isi yose yari yaravumwe. Ariko niba ubwoko bw’Imana bukurikiza amabwiriza yayo, igihugu cyabwo cyari gusubizwamo uburumbuke n’ubwiza. Imana ubwayo ni yo yabahaye amabwiriza yerekeye guhinga ubutaka, kandi bagombaga gukorana na Yo mu kubusubiza uko bwari bumeze. Bityo igihugu cyose, kiyobowe n’Imana, cyari kuzaba icyigisho kigaragaza ukuri kwo mu by’umwuka. Nk’uko isi, yumviye amategeko yayo ya kamere, yagombaga kwera ubutunzi bwayo, ni ko no mu kumvira amategeko yayo mbonezamico, imitima y’abantu yagombaga kugaragaza imico y’imiterere yayo. Ndetse n’abapagani bari kumenya ko abarushaga abandi ari abakoreraga kandi bagasenga Imana nzima.”
“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.
“Mose ati: ‘Dore, nabigishije amategeko n’amateka, nk’uko Uwiteka Imana yanjye yantegetse, kugira ngo muzabigenze mutyo mu gihugu mujyanwamo no kucyigarurira. Nuko muyakomeze kandi muyakurikize; kuko ari bwo bwenge bwanyu no kujijuka kwanyu imbere y’amahanga, azumva ayo mategeko yose, akavuga ati: Ni ukuri, iri shyanga rikomeye ni ubwoko bw’abanyabwenge kandi basobanukiwe. Mbese ni irihe shyanga rikomeye rifite imana iriri hafi nk’uko Uwiteka Imana yacu iri hafi yacu mu byo tuyambaza byose? Kandi ni irihe shyanga rikomeye rifite amategeko n’amateka akiranuka nk’aya mategeko yose mbashyize imbere uyu munsi?’ Gutegeka kwa Kabiri 4:5–8.”
“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.
“Abana ba Isirayeli bagombaga kwigarurira igihugu cyose Imana yari yarabagennye. Amahanga yanze kuramya no gukorera Imana y’ukuri yagombaga kunyagwa ibyo yari atunze. Ariko umugambi w’Imana wari uko, binyuze mu ihishurwa ry’imico yayo rikozwe na Isirayeli, abantu bayikururirwaho. Ubutumire bw’ubutumwa bwiza bwagombaga kugezwa ku isi yose. Binyuze mu nyigisho z’umurimo w’ibitambo, Kristo yagombaga gushyirwa hejuru imbere y’amahanga, kandi abamurebaga bose bagombaga kubaho. Abantu bose, nka Rahabu Umukananikazi na Rusi Umumowabitikazi, bahindukaga bakareka gusenga ibigirwamana bakaramya Imana y’ukuri, bagombaga kwifatanya n’ubwoko bwayo bwatoranyijwe. Uko umubare w’Abisirayeli wakomezaga kwiyongera, ni ko bagombaga kwagura imbibi zabo, kugeza ubwo ubwami bwabo bwari kuzagota isi.”
“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.
Imana yifuzaga kuzana amoko yose munsi y’ubutegetsi Bwayo bwuzuye imbabazi. Yifuzaga ko isi yuzuzwa umunezero n’amahoro. Yaremye umuntu kugira ngo agire ibyishimo, kandi yifuza cyane kuzuza imitima y’abantu amahoro yo mu ijuru. Yifuza ko imiryango yo hasi yaba ikimenyetso cy’umuryango ukomeye wo hejuru.
“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.
“Ariko Isirayeli ntiyasohoje umugambi w’Imana. Uwiteka yaravuze ati: ‘Naguteye nk’umuzabibu mwiza, uri urubuto rwiza rwose: none se byagenze bite kugira ngo uhinduke igiti cy’umuzabibu w’ikigenzi wangiritse imbere yanjye?’ Yeremiya 2:21. ‘Isirayeli ni umuzabibu utagira icyo umaze, yera imbuto ze bwite.’ Hoseya 10:1. ‘None rero, mwa baturage b’i Yerusalemu namwe bagabo b’u Buyuda, ndabinginze, nimuncire urubanza hagati yanjye n’uruzabibu rwanjye. Ni iki kindi cyari gisigaye gukorerwa uruzabibu rwanjye ntarakoreye? Kuki, ubwo nari niteze ko rwera inzabibu nziza, rwera inzabibu z’ishyamba? None nimuze, mbabwire icyo ngiye gukorera uruzabibu rwanjye: nzakuraho uruzitiro rwarwo, maze rurigiswe; nzasenya urukuta rwarwo, maze ruhinduke urwo gukandagirwa: nzaruhindura amatongo; ntiruzongera gutemwa cyangwa guhingwa; ahubwo ruzameramo amahwa n’ibitovu: kandi nzategeka ibicu kutarugushaho imvura. Kuko … yashakaga ko haba urubanza rutabera, ariko dore akarengane; yashakaga gukiranuka, ariko dore gutaka.’ Yesaya 5:3–7.”
“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.
“Uwiteka yari yaramenyesheje ubwoko Bwe, abinyujije kuri Mose, ingaruka zo kutabera indahemuka. Iyo banga gukomeza isezerano Rye, bari kwitandukanya ubwabo n’ubugingo bw’Imana, kandi umugisha We ntushobore kubageraho. Mose yaravuze ati: ‘Mwirinde mutazibagirwa Uwiteka Imana yanyu, mukareka gukurikiza amategeko Ye, n’amateka Ye, n’amategeko-shingiro Ye, mbategeka uyu munsi; kugira ngo mutazarya mugahaga, mukubaka amazu meza mukayabamo; kandi amatungo yanyu n’imikumbi yanyu bikagwira, ifeza n’izahabu byanyu bikagwira, n’ibyo mufite byose bikagwira; maze imitima yanyu ikishyira hejuru, mukibagirwa Uwiteka Imana yanyu…. Mukavuga mu mitima yanyu muti: Imbaraga zanjye n’ubushobozi bw’ukuboko kwanjye ni byo byampesheje ubu butunzi…. Kandi niharamuka mubuze rwose Uwiteka Imana yanyu, mugakurikira izindi mana, mukazikorera kandi mukaziramya, ndabahamiriza uyu munsi yuko muzashirira rwose. Nk’uko amahanga Uwiteka arimbura imbere yanyu azarimbuka, ni ko namwe muzashirira; kuko mutumviye ijwi ry’Uwiteka Imana yanyu.’ Gutegeka kwa Kabiri 8:11–14, 17, 19, 20.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Uwo muburo ntibawuhawe agaciro n’ubwoko bw’Abayahudi. Bibagiwe Imana, kandi ntibakomeza kubona neza amahirwe akomeye bari bafite yo kuba abahagarariye bayo. Imigisha bari barahawe ntiyagejeje umugisha ku isi. Ibyiza byose bari bafite babyeguriye ukwikuza kwabo bwite. Bambuye Imana umurimo yabasabaga, kandi bambuye bagenzi babo kuyoborwa mu by’idini no kubabonera urugero rwera. Nk’uko byagenze ku batuye isi ya kera mbere y’umwuzure, bakurikiye buri gitekerezo cyose cy’imitima yabo mibi. Uko ni ko batumye ibyera bisa nk’ibikinisho by’agasuzuguro, bavuga bati: ‘Urusengero rw’Uwiteka, urusengero rw’Uwiteka, ni rwo’ (Yeremiya 7:4), kandi muri icyo gihe nyine bagoreka imico y’Imana, basebya izina ryayo, kandi bahumanya ubuturo bwayo bwera.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.
Abahinzi bari barashyizweho ngo bagenzure uruzabibu rw’Umwami ntibabaye indahemuka ku byo bari barabikijwe. Abatambyi n’abigisha ntibabaye abigisha b’indahemuka b’ubwoko. Ntabwo bahoraga bashyira imbere yabo ubuntu n’imbabazi by’Imana, n’uburenganzira bwayo ku rukundo rwabo no ku murimo bayikorera. Abo bahinzi bashakaga ikuzo ryabo bwite. Bifuzaga kwigarurira imbuto z’uruzabibu. Umuhati wabo wari uwo kwikururira ubwabo amaso no guhabwa icyubahiro.
“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.
Icyaha cy’aba bayobozi bo muri Isirayeli nticyari nk’icyaha cy’umunyabyaha usanzwe. Abo bagabo bari bafite inshingano zikomeye cyane imbere y’Imana. Bari bariyemeje kwigisha bati “Uku ni ko Uwiteka avuga” no kugaragaza kumvira kutaryarya mu mibereho yabo ya buri munsi. Ariko aho kubikora, bagorekeraga Ibyanditswe. Bashyiraga ku bantu imitwaro iremereye, bagahatira abantu imihango yageraga kuri buri ntambwe y’ubuzima. Abantu babagaho mu gahagararo kadashira, kuko batashoboraga kuzuza ibisabwa byashyizweho n’abarabi. Ubwo babonaga ko bidashoboka gukomeza amategeko yahimbwe n’abantu, batangira kudaha agaciro amategeko y’Imana.
“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.
“Uwiteka yari yarigishije ubwoko Bwe ko ari We nyir’uruzabibu, kandi ko ibyo batunze byose bari barabihawe ngo babibikwe mu cyizere, babikoreshe ku bw’inyungu Ze. Ariko abatambyi n’abigisha ntibakoze umurimo w’inshingano yabo yera nk’aho bacungaga umutungo w’Imana. Bari bamwambura ku buryo butunganijwe uburyo n’ibikenewe yari yarabashinze kugira ngo bikoreshwe mu guteza imbere umurimo We. Kurarikira ubutunzi n’umururumba byatumye basuzugurwa ndetse n’abanyamahanga. Bityo isi y’Abanyamahanga ihabwa urwitwazo rwo gusobanukirwa nabi imico y’Imana n’amategeko y’ubwami Bwayo.”
“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.
N’umutima wa se, Imana yihanganiye ubwoko bwayo. Yabinginze ibinyujije ku mbabazi yabahaye n’izo yabambuye. Yabashyize imbere ibyaha byabo yihanganye, maze mu kworohera itegereza ko babyemera. Abahanuzi n’intumwa boherejwe kubakangurira uburenganzira bw’Imana ku bahinzi b’uruzabibu; ariko aho kwakirwa neza, bafashwe nk’abanzi. Abo bahinzi b’uruzabibu barabahiga kandi barabica. Imana yongera kohereza izindi ntumwa, ariko na zo bazigenza nk’uko bagenje iza mbere, uretse ko abo bahinzi b’uruzabibu bagaragaje urwango rurushaho gukomera no gushikama.
“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.
Nk’uburyo bwa nyuma bwo kugerageza, Imana yohereje Umwana Wayo, iti: “Bazubaha Umwana Wanjye.” Ariko kurwanya kwabo kwari kwabagize abanyamwaga, maze barabwirana bati: “Nguyu umuragwa; nimuze tumwice, maze twigarurire umurage we.” Bityo tuzasigara twinezeza mu ruzabibu, kandi tugakore ku mbuto zarwo uko dushaka.
“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.
“Abatware b’Abayahudi ntibakundaga Imana; ni cyo cyatumye bitandukanya na Yo, banga n’ibyo byose Yabegerezaga bigamije kubageza ku bwiyunge bukiranuka. Kristo, Umukunzi w’Imana, yaje guharanira uburenganzira bwa Nyir’uruzabibu; ariko abahinzi bamufashe basuzuguroye bikomeye, bavuga bati: Ntitwemera ko uyu atutegeka. Bagiriraga ishyari ubwiza bw’imico ya Kristo. Uburyo bwe bwo kwigisha bwari hejuru cyane y’ubwabo, kandi batsindwaga no gutinya ko yatsinda. Yabacyahaga, agashyira ahagaragara uburyarya bwabo, kandi akabereka ingaruka zidashidikanywaho z’inzira yabo. Ibyo byababyukije ubusazi. Bumvaga uburibwe bwo gucyahwa batashoboraga gucecekesha. Bangaga urugero rwo hejuru rw’ubukiranutsi Kristo yahoraga abashyira imbere. Babonaga ko inyigisho ze zabashyira ahagaragara aho ukwikunda kwabo kwari kwihishe, maze biyemeza kumwica. Bangaga urugero rwe rw’ukuri no kubaha Imana n’uburyo bwo mu rwego rwo hejuru bw’umwuka bwagaragariraga mu byo yakoraga byose. Ubugingo bwe bwose bwari igihano ku bwikunde bwabo, maze igihe ikigeragezo cya nyuma cyageraga, ikigeragezo cyasobanuraga kumvira kuganisha ku bugingo bw’iteka cyangwa kutumvira kuganisha ku rupfu rw’iteka, banze Uwera wa Isirayeli. Igihe basabwaga guhitamo hagati ya Kristo na Baraba, barasakuza bati: ‘Dufungurire Baraba!’ Luka 23:18. Nuko Pilato abaza ati: ‘None se Yesu namugire nte?’ bo basakuza cyane bati: ‘Abambwe!’ Matayo 27:22. Pilato arongera arababaza ati: ‘Mbese mbambe Umwami wanyu?’ maze abatambyi n’abatware basubiza bati: ‘Nta mwami dufite keretse Kayisari.’ Yohana 19:15. Pilato amaze gukaraba intoki, avuga ati: ‘Amaraso y’uyu mukiranutsi ntandimo,’ abatambyi bifatanya n’imbaga y’injiji batangaza bafite ishyaka ryinshi bati: ‘Amaraso ye natubeho, abe no ku bana bacu.’ Matayo 27:24, 25.”
“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.
“Nuko abayobozi b’Abayuda bakoze ihitamo ryabo. Icyemezo cyabo cyanditswe mu gitabo Yohana yabonye kiri mu kuboko kw’Uwicaye ku ntebe y’ubwami, igitabo kitari gishobora gufungurwa n’umuntu n’umwe. Mu bugome bwacyo bwose bwo kwihorera, icyo cyemezo kizabagaragarira ku munsi iki gitabo kizafungurwa n’Intare yo mu muryango wa Yuda.
“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.
“Abayahudi bakomezaga cyane ku gitekerezo cy’uko ari bo bakundwa by’umwihariko n’ijuru, kandi ko bagombaga guhora bashyirwa hejuru nk’itorero ry’Imana. Bavugaga ko ari abana ba Aburahamu, kandi urufatiro rw’uburumbuke bwabo rwabasaga nk’urukomeye cyane, ku buryo bahinyuraga isi n’ijuru ngo bibanyage uburenganzira bwabo. Ariko binyuze mu mibereho yo kutizerwa, bari bari gutegurira gucirwaho iteka n’ijuru no gutandukanywa n’Imana.”
“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’
“Mu mugani w’uruzabibu, nyuma y’uko Kristo yari amaze kugaragariza abatambyi igikorwa cyabo kiruta ibindi byose mu bubi, yarababajije ati: ‘Nuko rero, nyir’uruzabibu naza, abo bahinzi azabagira ate?’ Abatambyi bari bakurikiranye iyo nkuru bayishishikariye cyane, kandi batabanje kuzirikana isano iyo ngingo yari ifitanye na bo ubwabo, bifatanyije n’abantu mu gusubiza bati: ‘Abo bagabo babi azabarimbura bikomeye, kandi uruzabibu rwe azarukodesha abandi bahinzi, bazajya bamuhereza imbuto zarwo mu bihe byazo.’”
“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’
Batabishaka bari bihamijeho urubanza rwabo ubwabo. Yesu arabitegereza, kandi munsi y’iyo ndoro ye ibacengera bamenye ko asoma amabanga yo mu mitima yabo. Ubumana bwe burabagirana imbere yabo n’imbaraga zidashidikanywaho. Babonye muri ba bahinzi ishusho yabo ubwabo, maze batabigambiriye baravuga bati: “Imana ikirinde!”
“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’
Kristo yababajwe cyane kandi yicuza arababaza ati: “Ntimwigeze musoma mu Byanditswe ngo, ‘Ibuye abubatsi banze ni ryo ryabaye irikomeza imfuruka; ibi byakozwe n’Umwami, kandi biratangaje mu maso yacu’? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabunyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi uzagwa kuri iri buye azavunagurika; ariko uwo rizagwaho wese, rizamugira ifu.”
“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.
Kristo aba yarakijije ibyari kuzagusha ishyanga ry’Abayahudi iyo abantu baza kumwemera. Ariko ishyari n’ifuhwe byabagize abatagonda izosi na busa. Biyemeje ko batazemera Yesu w’i Nazareti ko ari we Mesiya. Banze Umucyo w’isi, maze uhereye ubwo imibereho yabo igotwa n’umwijima umeze nk’umwijima wo mu gicuku. Ibyago byari byarahanuwe byaje ku ishyanga ry’Abayahudi. Irari ryabo rikaze ubwaryo, ritagenzuwe, ni ryo ryabateje kurimbuka. Mu burakari bwabo bw’impumyi, barimburanye ubwabo. Ubwibone bwabo bw’ubugome no kwinangira ni bwo bwabazaniye uburakari bw’ababaromani bari barabatsinze. Yerusalemu yararimbuwe, urusengero rugirwa amatongo, kandi ahari rwari rwubatse harahingurwa nk’umurima. Abana ba Yuda barapfuye mu buryo buteye ubwoba kurusha ubundi bwose. Miliyoni nyinshi zaragurishijwe kugira ngo zikorere nk’abaja mu bihugu by’abapagani.
“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.
Nk’ubwoko, Abayuda bari barananiwe gusohoza umugambi w’Imana, kandi uruzabibu rwabo rwambuwe. Uburenganzira bari barakoresheje nabi n’umurimo bari baratesheje agaciro byahawe abandi.
“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.
“Umugani w’uruzabibu ntureba ishyanga ry’Abayahudi ryonyine. Utwigisha isomo natwe. Itorero ryo muri iki gihe Imana yarigeneye amahirwe menshi n’imigisha myinshi, kandi itegereje ko haboneka umwero ubikwiriye.” Christ’s Object Lessons, 284–296.
The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.
Igitabo cya Yoweli gisobanura amateka y’imvura y’itumba ku iherezo ry’isi. Imvura y’itumba ni ubutumwa bwa nyuma bw’Imana bw’umuburo, ni bwo butumwa bwa marayika wa gatatu bwo mu Ibyahishuwe cumi na bine. Nubwo imvura y’itumba igereranya ubutumwa bwa marayika wa gatatu, inagereranya uburyo bw’itumanaho hagati y’Ubumana n’inyokomuntu, nk’uko bishushanywa n’amavuta y’izahabu ya Zekariya, imvura y’umuhindo n’iy’itumba, umuriro uturuka ku gicaniro n’ibindi bishushanyo. Imvura y’itumba si ubutumwa gusa, kandi si n’uburyo bw’itumanaho hagati y’Imana n’umuntu gusa, ahubwo ni na bwo buryo bwonyine bwejejwe bwo kwiga Bibiliya bushingiye mu Ijambo ry’Imana. Ubwo buryo ni “umurongo ku wundi murongo” bwa Yesaya buboneka mu gice cya makumyabiri n’umunani.
At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.
Mu ntangiriro ya Isirayeli ya kera ndetse n’iya none, Imana, “umuhinzi,” yazanye Isirayeli “iyikuye mu butayu.” Yaba ubunyage bw’imyaka magana ane na mirongo itatu muri Egiputa, cyangwa ubunyage bwo mu Bihe by’Umwijima kuva mu 538 kugeza mu 1798, Isirayeli yakuwemo “mu butayu,” kuko “ubutayu” ari ikimenyetso cy’uburetwa n’ubunyage. Yaba Isirayeli ya kera y’ukuri cyangwa Isirayeli ya none yo mu mwuka, Imana yarabakijije ibakura mu bunyage bwo mu butayu kandi “irayishinga” “nk’umutungo Wayo yitoranyirije, uruzabibu rw’Uwiteka,” ihamariwe kuba abatambyi n’abatware, bo “bashinzwe” amahirwe yo guhagararira “amagambo y’Imana yahumetswe.” “Ayo magambo yahumetswe” kuri Isirayeli ya kera yari Amategeko, naho kuri Isirayeli ya none akaba ari Amategeko hamwe n’ubuhanuzi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Imana yahamagariye Itorero ryayo muri iki gihe, nk’uko yahamagariye Isirayeli ya kera, guhagarara nk’umucyo mu isi. Binyujijwe ku cyuma gikomeye gityaye cy’ukuri, ni ukuvuga ubutumwa bw’abamarayika ba mbere, aba kabiri, n’uwa gatatu, yabatandukanije n’amatorero ndetse n’isi kugira ngo ibazane mu busabane bwera bwa bugufi na Yo ubwayo. Yabagize abarinzi b’itegeko ryayo kandi ibashinga ukuri gukomeye kw’ubuhanuzi kw’iki gihe. Nk’uko amagambo yera y’Imana yahawe Isirayeli ya kera, na byo ni ubutunzi bwera bugomba kugeza ku isi. Abamarayika batatu bo mu Ibyahishuwe 14 bahagarariye abantu bemera umucyo w’ubutumwa bw’Imana kandi bagasohoka nk’intumwa zayo kugira ngo bamamaze umuburo mu mpera zose z’isi.” Testimonies, volume 5, 455.
Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.
Isirayeli ya none yatoranijwe kwamamaza ijwi riranguruye ry’umumarayika wa gatatu mu mbaraga z’imvura y’itumba, ari na ko igaragaza imico ya Kristo mu mibereho yayo bwite ibinyujije mu mbaraga za Mwuka Wera. Ijwi riranguruye ry’umumarayika wa gatatu risohora mu gihe cyo gusukwa kw’imvura y’itumba, mu gihe ubutumwa bw’ikinyoma bw’imvura y’itumba buvuga amahoro n’umutekano bikomeje kwamamazwa n’itsinda ry’abantu basinze vino ya Babuloni. Abo ni bo basinzi ba Efurayimu bavugwa na Yesaya n’abanywa vino bavugwa na Yoweli, bafite vino nshya yarakuwe ku kanwa kabo. Abakira ubutumwa bw’ukuri bw’imvura y’itumba bagereranywa na Daniyeli, Mishaeli, Hananiya na Azariya, banze ibyokurya by’i Babuloni kugira ngo bahitemo ibyokurya byo mu ijuru. Abo ni bo ibihumbi ijana na mirongo ine na bine baririmba indirimbo ya Mose n’iy’Umwana w’Intama, ariko kandi n’iy’umuzabibu, kuko umugani w’umuzabibu wasohoye mu mateka ya Mose mu ntangiriro y’umubano w’isezerano rya Isirayeli ya kera, kandi wongera gusohora ku iherezo ry’umubano w’isezerano rya Isirayeli ya kera mu mateka y’Umwana w’Intama.
The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.
Indirimbo y’umuzabibu irangizwa n’uko ubwoko bw’isezerano rya mbere burengerwa igihe ubwoko bw’isezerano rishya buri gusezeranwa n’Umwami. Umwami yarabarenzeho abapfiriye mu myaka mirongo ine yo kuzerera mu butayu, maze muri icyo gihe nyine agirana isezerano na Yosuwa ari na ko yatandukanyaga n’abagombaga gupfa. Umwami yatandukanyaga na Isirayeli ya kera muri icyo gihe nyine ari na ko yashyingiranwaga n’itorero rya Gikristo. Alufa, ari yo ntangiriro, ihagarariwe na Mose, naho omega ihagarariwe n’Umwana w’Intama. Amateka bombi bahagarariye ni amateka y’umugani w’umuzabibu; bityo indirimbo ya Yesaya y’umuzabibu ni yo ndirimbo ya Mose n’Umwana w’Intama ya Yohana Umuhishuzi.
We will continue these thoughts in the next article.
Tuzakomeza ibi bitekerezo mu nyandiko ikurikira.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Aya si amagambo ya Mushiki wa White, ahubwo ni amagambo y’Umwami, kandi intumwa Ye yayampaye ngo nyabahe. Imana irabahamagara kutagikora mu buryo burwanya imigambi Yayo. Hatanzwe inyigisho nyinshi ku byerekeye abantu biyita Abakristo nyamara bagaragaza imico ya Satani, bakarwanya mu mwuka, mu magambo no mu bikorwa iterambere ry’ukuri, kandi by’ukuri bakurikira inzira Satani abayoboramo. Mu kunangirwa kw’imitima yabo bifatiye ububasha butari ubwabo na busa, kandi batagombye gukoresha. Ni ko Umwigisha ukomeye avuga ati: ‘Nzahirika, nzahirika, nzahirika.’ Abantu bavuga i Battle Creek bati: ‘Urusengero rw’Umwami, urusengero rw’Umwami ni twe,’ nyamara bakoresha umuriro usanzwe. Imitima yabo ntiyoroshywa kandi nticishwa bugufi n’ubuntu bw’Imana.” Manuscript Releases, volume 13, 222.
“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.
“Kwihangana kw’Imana gufite intego, ariko mwebwe murayiburizamo. Irimo kwemera ko habaho imimerere y’ibintu mwifuza ko nyuma izacibwamo, ariko icyo gihe bizaba byarakererewe. Imana yategetse Eliya gusiga amavuta kuri Hazayeli, wa mugome n’umunyabinyoma, ngo abe umwami wa Siriya, kugira ngo abe inkoni yo guhana Isirayeli yasengaga ibigirwamana. Ni nde uzi ko Imana itazabatererana ngo ibareke mu bushukanyi mukunda? Ni nde uzi ko abavugabutumwa b’indahemuka, badakebakeba kandi b’ukuri, bataba ari bo ba nyuma bazaba bagihesha amatorero yacu y’indashima ubutumwa bwiza bw’amahoro? Birashoboka ko abarimbuzi basanzwe batozwa n’ukuboko kwa Satani kandi ko bategereje gusa ko hakurwaho abandi bake bitwaje ibendera kugira ngo bafate imyanya yabo, maze n’ijwi ry’umuhanuzi w’ibinyoma bavuge bati: ‘Amahoro, amahoro,’ kandi Uwiteka ataravuze amahoro. Ni gake ndira, ariko ubu ndasanga amaso yanjye ahumishijwe n’amarira; ari kugwa ku rupapuro rwanjye uko nandika. Birashoboka ko bidatinze ubuhanuzi bwose muri twe buzaba buhagaritswe, kandi ko ijwi ryakanguye abantu ritazongera guhungabanya ibitotsi byabo by’umubiri.”
“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.
“Iyo Imana izakora umurimo Wayo w’igitangaza ku isi, kandi igihe amaboko yera atazaba agiterura isanduku, ishyano rizaba ku bantu. Mbega iyo uba waramenye, ndetse nawe, muri uyu munsi wawe, ibintu birebana n’amahoro yawe! Mbega icyifuzo cy’uko ubwoko bwacu, nk’uko i Nineve bakoze, bwakwihana n’imbaraga zabo zose kandi bukizera n’umutima wabwo wose, kugira ngo Imana ibahindukirire uburakari Bwayo bukaze.” Testimonies, volume 5, 77.
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Nimworohera kunangira k’umutima, kandi bitewe n’ubwibone no kwigira umukiranutsi ntugire ibyo watura mu makosa yawe, uzasigaranwa no kugengwa n’ibishuko bya Satani. Niba igihe Uwiteka akwereka amakosa yawe utihana cyangwa ngo uyature, ubuyobozi bwe buzagusubiza kuri urwo rwego kenshi na kenshi. Uzasigaranwa no gukora amakosa y’ubwoko busa, uzakomeza kubura ubwenge, kandi uzita icyaha gukiranuka, no gukiranuka icyaha. Ubusamo bwinshi buzaganza muri iyi minsi y’imperuka buzagukikiza impande zose, kandi uzahindura abayobozi, utanamenya ko wabikoze.” Review and Herald, 16 Ukuboza 1890.